Problems in Early History of Liturgy
2003 Indianapolis, Indiana
2005 | 2004 | 2003 | 2002
Convener 2003
L. Edward Phillips (associate Professor of Historical Theology and Liturgy, Garrett-Evangelical Theological Seminary, Evanston, Illinois)
Seminar Participants 2003
Seminar members: Stephanos Alexopoulos; John F. Baldovin, S.J.; Paul F. Bradshaw; Richard Fabian; M. Daniel Fanykiyan; Maxwell Johnson; Ruth Langer; Lizette Larson-Miller; Clayton Morris; Jorge Pereles; L. Edward Phillips; David Pitt; Walter Ray; Dominic E. Serra; Robert Taft, S.J.
Visitors: Leonard Clemens, Bryan D. Spinks
Seminar Report 2003
“Who wrote the Apostolic Tradition? A response to Alistair Stewart-Sykes” by Paul F. Bradshaw
Alistair Stewart-Sykes has recently claimed that the Apostolic Tradition is the work of two successive redactors belonging to an “Hippolytean” school of writers in Rome in the early third century. On the contrary, Bradshaw argues that the internal evidence points away from a Roman origin for the whole document and toward a much more extended period of redaction and expansion of its core.
Maxwell Johnson, “Toward a Revised Edition of E. C. Whitaker’s Documents of the Baptismal Liturgy”
Johnson gave a report on this project, which is to appear within the next year from S.P.C.K. In addition to all the texts of the previous DBL, Johnson indicated that the new edition will include more patristic texts from east Syria and additional eastern rites as well as other key western documents. Along with new and/or revised translations, Johnson’s introductory essay will focus on the shift in baptismal scholarship since the previous 1960 and 1970 editions.
“Observations on the Date of the Pesach Haggada” by Clemens Leonhard
The history of the Pesach Haggada has to be distinguished from that of the Seder. Talmudic texts and observations of the Hellenistic/Roman symposium suggest that the Seder did not contain a standardized text such as the Pesach-Haggada. Rather, the Haggada is the product of a liturgical reform of the Seder. Divergent rites of a living tradition were given up in favor of this innovation. It is unlikely that the Haggada was produced before the fifth century C.E.
“Early Rabbinic Liturgy in its Palestinian Milieu: Did Non-Rabbis know the Amidah?” by Ruth Langer
Recent historical studies about Jews in late antiquity challenge our assumptions about the influence of rabbinic teachings in this period. If the rabbis were marginal to their society, then their liturgy must have been too. Investigation of extra-rabbinic sources suggests that the central rabbinic prayer, the Amidah, was not widely recited until the Byzantine period.
“The Institution Narrative and the Consecratory Epiclesis in Cyril of Jerusalem” by Jorge Perales
This paper considered Cyril’s fifth mystagogical catechesis which describes the eucharistic rite. Cyril explains the eucharistic rites with more detail than other eastern sources of similar date. Cyril does not mention an institution narrative and it well could be that the rite did not contain one. He does mention an institution narrative in his fourth mystagogical catechesis, however, where he gives a theological exposition of the Eucharist. Thus the narrative probably was used originally in a catechetical context and only later inserted in the anaphora. Rather, Cyril highlights the epiclesis as the consecratory act.
“The Anaphora Attributed to Severus of Antioch: A Note on Its Character and Theology” by Bryan D. Spinks
The anaphora of Severus of Antioch is one of the many anaphoras used, or once used, by the Syrian Orthodox and Maronite traditions. It is considered to be pseudepigraphal. This paper addressed the issue of possible sources for the composition of the anaphora, and further considered whether Severus could have any association with it and, if so, in what way it reflects his theology.
“The Proof Is in the Eating Dionysius of Alexandria on the Efficacy of Heretical Baptism” by L. Edward Phillips
Dionysius of Alexandria offered a mediating position in the baptismal debates of the mid-third century. Rather than arguing for or against the validity of sectarian baptism per se, Dionysius offers a more subtle position which takes into account individual Christians’ subsequent participation in the Church and, specifically, fruitful participation in the Eucharist as the proof of baptism’s validity.
Next Year
In addition to specific projects of seminar participants, the Seminar proposes to examine fundamental issues in scholarly work in early Jewish liturgy.